The origin of the fire

Fire was initially possessed solely by the grizzly bear, who wore fire-stones as ear ornaments. A small bird, desiring fire, tricked the bear by pretending to groom him, then stole the fire-stones. The bird distributed pieces of the stones worldwide, enabling humans to create fire by striking them together.

Source:
Traditions of the Ts’ets’a’ut
by Franz Boas
The American Folklore Society
Journal of American Folklore
Vol.9, No.35, pp. 257-268
October-December, 1896
Vol.10, No.36, pp. 35-48
January-March, 1897

► Themes of the story

Origin of Things: The tale explains the origin of fire among humans.

Trickster: The small bird employs cunning and deceit to outsmart the grizzly bear and obtain the fire.

Transformation: The acquisition of fire signifies a transformative change for humans and other beings, altering their way of life.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

The grizzly bear used the fire-stones (pyrites) as ear ornaments. Therefore he was the only one to have fire. A small bird (ts’ox’e’) desired to have the fire, and flew to the house of the grizzly bear. When the latter discovered him, he spoke to him: “Please, come here and louse me.” The bird complied with his request. He alighted on the crown of his head, and began to pick off the lice. In doing so he came nearer and nearer the ears of the bear. Finally he bit through the thread from which the ear ornaments were suspended, and took them away unobserved. Then he flew away. When the grizzly bear noticed his loss he grew angry, extinguished his fire, and tried to catch the bird. The latter teased him, saying: “Henceforth you will live in the dark. You will not have any fire.”

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The bear replied: “That does not matter to me. I can scent my food, but you will be unable to see, and must obtain your food in the daytime, when it is light. From now on it shall be dark.” It grew dark, but the bird remained sitting quietly on a tree until it grew daylight again. Then it flew all over the world. It dropped here and there a fragment of the stones. Then it flew to the birds, and gave them parts of the stones. Finally it flew to where the Ts’ets’a’ut were staying, and threw the stones down. They were tied together by twos. The people struck them, and caught the sparks on tinder, and thus started the first fire.

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The Flood

A man, his wife, and mother-in-law fled rising floodwaters by ascending a mountain. As waters continued to rise, they placed their children into hollowed trees sealed with pitch. After the flood receded, the children emerged, found the land covered in seaweed, and struggled to survive. Eventually, they became the ancestors of the Ts’ets’a’ut people.

► Themes of the story

Sacrifice: The parents’ decision to place their children in hollowed trees, sacrificing their own lives to ensure their offspring’s survival.

Mythical Creatures: The mention of eagle and wolf clans may symbolize totemic or ancestral connections to these creatures.

Sacred Objects: The hollowed trees serve as protective vessels, almost sacred in their role of preserving life during the flood.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

Once upon a time a man, his wife, and his mother-in-law went up the mountains to hunt marmots. When they had reached the higher parts of a hill, they saw the waters rising. They climbed higher and higher, but the waters rose steadily. All the people fled up the mountains. Finally, when the water was about to reach them, they resolved to inclose their children in hollow trees, hoping that there they might be safe until the waters would retreat. They hollowed out two trees, in one of which they placed the children of the eagle clan, while in the other one they placed the children of the wolf clan. They gave them an ample supply of food, and then closed up the trees with wooden covers, which they caulked with pitch. The water continued to rise, and all the people were drowned.

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The children who were inclosed in the trees heard the waves breaking in the branches and felt the swaying of the trees. Finally, the trees were entirely covered by water. After a few days the water began to retreat. Again the trees were swaying. The children heard the waves breaking, first in the highest branches, then farther down, and finally everything was quiet. They went to sleep, and when they awoke one of the boys opened the hole. They saw that the water had disappeared, but the branches were still dripping. The ground was wet and soggy, and everything was covered with seaweeds. Then the children came forth from the trees, but the ground was so wet that they were unable to start a fire, so that many died of cold. Finally the ground dried up. They made a fire, which they fed with their supplies of mountain-goat tallow. They married, and became the ancestors of the Ts’ets’a’ut.

The thunderbird

A dog’s bark during a thunderstorm startled the thunderbird, causing it to fall dead near a village. Villagers observed its frog-like skin and three large water-filled bags—one between its legs and one under each armpit. The thunderbird’s eye-opening produced lightning, its voice was thunder, and squeezing the bags caused rain. It was as large as a house.

► Themes of the story

Mythical Creatures: Described as large as a house with skin resembling that of a frog, the thunderbird is a formidable creature within the myth.

Conflict with Nature: The interaction between the barking dog and the thunderbird highlights a confrontation between natural elements, leading to the thunderbird’s demise.

Origin of Things: The narrative provides an explanation for natural phenomena such as lightning, thunder, and rain, attributing them to the thunderbird’s characteristics and actions.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

Once upon a time a dog barked while it was thundering. This frightened the thunderbird so badly that it fell down dead near a village. The people went to see it, and observed that its skin was similar in appearance to that of a frog. It carried three large bags, one between its legs and one in each armpit. They were full of water. Its view made the people sick. When the thunderbird opens its eyes, there is a flash of lightning. Its voice is the thunder. When it presses the bags it begins to rain. It is as large as a house.

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The origin of the seasons and of the mountains

In a time when the Earth was flat and devoid of rain, snow, or wind, humans and animals were indistinguishable and suffered from scarcity. A father, unable to quench his son’s thirst, shot an arrow into a mound, releasing the world’s rivers. Seeking more, animals journeyed to the sky, releasing elements from a woman’s bags, introducing seasons and forming mountains.

► Themes of the story

Creation: The narrative explains the formation of mountains and the introduction of seasons, detailing how the previously flat and unchanging world transformed into one with varied landscapes and climatic cycles.

Origin of Things: It provides an account of how essential elements like rivers, rain, snow, and winds came into existence, attributing their origins to the actions of early beings and events.

Supernatural Beings: The story features anthropomorphic animals and a mystical figure, the goose woman (Xa txana), who possess knowledge and control over natural elements, influencing the world’s transformation.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

In the beginning there were no mountains. The earth was level, and covered with grass and shrubs. There was no rain, no snow, and no wind. The sun was shining all the time. Men and animals were not distinct yet. They were in dire distress. They had little to eat and nothing to drink. Once upon a time a man made a bow for his son, who was asleep. When the child awoke it cried for thirst, but his father was unable to give him any water. He offered his son grease to drink, but he refused it. Then the father gave him the bow in order to quiet him, but the boy continued to cry. Now the father took the bow, and shot the arrow into a small mound of dirt that was next to the fire. When the arrow entered it a spring of water came forth, and the boy drank. From it sprang all the rivers of the world.

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But there was no rain and no snow. The animals held a council, and considered how to procure them. They resolved to go to the end of the world, to make a hole through the sky, and to climb up through it. They did so. When they reached the end of the world all the animals tried to tear the sky, but they were unable to do so. All had tried except two ermines. One of them jumped up, struck the sky, and tore it. The other ran through the hole, and then all the animals helped to enlarge it. They climbed up through it, but when all had passed the hole closed again. They were on a large, beautiful prairie, and walked on. After they had gone some time, they saw a lodge in the far distance. They reached it and entered. There were many bags in the house. One contained the rain, another one the snow, a third one the fog, and still others the gales and the four winds. The men sat down and debated what to do. Only a woman was in the house. Her name was Xa txana (goose woman). They said to her: “It is dry and hot on earth. We have nothing to eat, and nothing to drink. Give us what we need, for you are keeping it in your house.” The goose woman replied: “All that you need is in these bags: rain and snow, the winds, the gale, and the fog. If you tear them, it will be winter. The North wind will blow. It will be cold, and the ground will be covered with snow. Then the snow will melt, the West wind will blow, and trees and shrubs will bloom and bear fruit. Then another season of snows and cold will follow.”

Now the people tore the bags, and it happened as the woman had predicted. Clouds began to gather, and snow was falling. At the same time the level ground changed its form, and mountains arose. Then the animals went back. Again the ermine tore the sky, and all went down. Then the animals ran into the woods and separated from man.

The origin of mountains

Two brothers unknowingly marry animal spirits. While hunting, they release a giant from a bag, kill him, and cook his body. Their wives, upon discovering they’ve eaten their lover, pursue the brothers. The men create valleys and canyons to hinder the chase, leading to the formation of mountains. Eventually, a horned monster kills the vengeful wives, and the brothers return home.

► Themes of the story

Origin of Things: The narrative explains the creation of mountains and valleys, detailing how the brothers’ actions led to the formation of these natural features.

Supernatural Beings: The tale includes encounters with extraordinary creatures, notably the ‘adeda,’ a monster resembling a bear with huge claws and horns, and another horned monster, both playing pivotal roles in the brothers’ journey.

Cunning and Deception: The brothers employ clever tactics to evade their pursuers, using the transformed contents of the caribou stomach to create obstacles and seeking protection from formidable creatures.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

A woman had two sons. She died, and her sister took charge of the boys. When they had grown up, they built their huts next to that of their aunt. One day the latter saw that each of the young men had a wife. She did not know whence they had come. I suppose the women were animals who had taken the shape of men. Once upon a time, the men went hunting. When going up the hill, they saw a large bag hanging from the branch of a tree. They cut it open. A large man fell out of it, whom the men killed with their clubs. He had an immense membrum virile, which they cut off and took home. Then they chopped it, mixed it with caribou meat, and boiled it. The women had gone up the mountains to bring home meat that their husbands had hidden in a cache.

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When they came home, their husbands gave them of the dish they had boiled. The women ate heartily. After a while the men took a stomach of a caribou, left their home, and when they had gone a short distance they shouted: “Our wives have eaten the membrum virile of their sweetheart.” When the women heard this, they ran to look after the bag in which the man had been hidden. When they found the mutilated body, they took their clubs and pursued their husbands. When they drew near, the men threw part of the contents of the caribou stomach over their shoulders. It was transformed into valleys and canons, which obstructed the progress of the women. While fleeing from their wives, the men came to the monster adeda, which looks like a bear with huge claws and horns. They said: “Please, protect us. We are fleeing from our large wives.” The adeda asked them to stand behind it, but when the women reached it they killed it with their clubs. The brothers ran on, and continued to throw parts of the caribou stomach in the way of the women. After some time they reached another horned monster. They said: “Please, protect us! We are fleeing from our large wives.” The monster replied: “Hide behind my body.” Soon the women approached laughing. They struck the monster with their clubs between its horns, and they had almost killed it. But finally it gave a jump, gored the women, and threw them about until they were dead. The head of the monster was full of blood, which the brothers washed off. They returned home, but it took them a long time to cross all the mountains and valleys that had originated from the contents of the caribou stomach.

Brother and sister

Four brothers and their sister, orphaned, journeyed to the Tcu’nax River’s headwaters to hunt mountain goats. The eldest brother and sister developed a forbidden affection, leading the other brothers to bind and abandon them. The pair escaped, gained supernatural powers, and transformed into mountain goats, creating natural landmarks. Later, their transformed family encountered their remorseful brothers.

► Themes of the story

Creation: The brother creates natural features, such as a bridge, caves, and the sea, shaping the world’s landscape.

Forbidden Love: The narrative centers on a romantic relationship between the brother and sister, which leads to their ostracism.

Divine Intervention: The brother’s supernatural powers suggest influence beyond the mortal realm, affecting both nature and people.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

Once upon a time there were four brothers and a sister whose parents had died. One day they went up Tcu’nax River until they reached its headwaters, which are called xaga. There they stayed hunting the mountain goat. The eldest of the brothers had fallen in love with his sister, who returned his affection. Then the other brothers grew ashamed. They tied the two together with cedar-withes, so that the man’s head was between the feet of the woman, while her head was between the man’s feet, and thus left them. The eldest brother, however, was so strong that he tore apart his bonds, and liberated himself and his sister. He found a cave, which they used as a dwelling-place. After some time his sister gave birth to a boy. One day, when she left the house, she saw many mountain goats grazing on the hill opposite.

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She ran back into the cave, and called her brother: “Come and look at the mountain goats.” He went out and looked at them. On this, they fell dead and rolled down the mountain towards the cave. He had attained supernatural powers. His gaze killed whomever and whatever he looked at. Then he said to his wife: “Go and gather stones, with which to skin the goats.” She went down to the river, and gathered many thin pebbles. When she had brought them to the cave, her husband was not satisfied with them. He himself went to the river, and found many new stone knives and axes. These he carried to the cave, and he and his wife began to skin the goats. But they did not cut open their bellies and strip off the skin, as it is the custom to do; they cut the feet, and skinned them as we do martens. In this manner he skinned one buck, a she goat, and a kid, and father, mother, and son put on their skins. Then the father said: “Now I will go down the river and build houses for our use.” He started, and after he had gone some distance he made a natural bridge across the river, and many caves in the sides of the mountains. Then he said to his wife: “Now I will make the sea. The ocean shall be in the west, the land shall be in the east.” Thus the sea was created. And he continued: “I will make a hole, so that the water of the sea may run down through it and come back again. Then there will be ebb-tide and flood-tide.” But his wife asked him: “Do not make the hole here, for men are living near by, and the hole might swallow them. Make it far away in midocean.”

Henceforth they lived under the bridge. One day many Ts’ets’a’ut went up the river to see what had become of the brother and sister who had been left. Among the travellers were the brothers of the couple. When they approached the headwaters of the river, they saw the natural bridge, and the caves which they had not seen before. The kid was frolicking under the bridge, and every one of its steps made a deep impression in the rock. It was scared when it saw the people and jumped back into the cave in which it was living. The people saw a glaring light coming forth from the cave. Then the mother came out, to see what had frightened the kid. She saw the people sitting on their knees, and wondering at the marvellous changes that had taken place on the river. She went back and told her husband what she had seen. He said: “Among these people are our brothers who bound us. Let us kill them!” His wife did not reply. Then he stepped out of the cave, and when he looked at the people they all died. One woman only had hidden herself. She was saved. The natural bridge where these events took place is called Tseneniaga.

Then the husband and his wife separated. She went up the river. When she arrived at its source, she made a rock resembling her in shape. It may be seen up to this day. It looks like a woman carrying a babe on her back. She went on to the headwaters of Nass River, where she continues to live on the bank of a lake up to this day.

The man went down the river, and wherever he camped he made rocks of curious shape as marks of his presence. Now his name was Qa, the raven. The Tlingit call him Yel. Among others he made two rocks which look like men with arms. One of these has fallen over, while the other one is still standing. Its name is Suql (the same in Tlingit). He wandered all through the world. Finally he travelled westward.

At that time the sea was always high. In the middle of the world he discovered a rock in the sea. He built a house under the rock, made a hole through the earth, and a lid which fitted it. He put a man in charge of the hole, who opened the lid twice a day and twice a day closed it. When the hole is open, the water rushes down through it into the depth, and it is ebb; when the lid is put on, the water rises again, and it is flood. Ta’el, a Tlingit chief, when hunting sea otters, was taken out to the rock by the tide. The current was so strong that there was no possibility of escape. When he was drawn towards the rock, he saw a few small trees growing on it. He managed to throw his canoe-line over one of the trees and thus succeeded in escaping from the whirlpool. After some time he heard a noise which was produced by the closing of the hole. Then the water began to rise, and he paddled away as fast as he could. Before the ebb began, he pulled his canoe on to a rock, and when the flood set in again continued his homeward journey. Finally he reached his home in safety.

Story of the baby stolen by Wolverene

A woman is killed by a giant, leaving her infant motherless. A marten nurtures the baby until the father avenges his wife by killing the giant. Later, a wolverine deceives the community and abducts the child. The father tracks them, eventually reuniting with his now-grown son. Together, they confront the wolverine, restoring their family bond.

Source:
Kaska Tales
by James A. Teit
The American Folklore Society
Journal of American Folklore
Vol.30, No.118, pp. 427-473
October-December, 1917

► Themes of the story

Family Dynamics: Central to the tale is the relationship between the father and his son, emphasizing the father’s determination to rescue and reunite with his child.

Cunning and Deception: Wolverene’s deceitful act of stealing the baby under false pretenses showcases themes of trickery and manipulation.

Trials and Tribulations: The father’s relentless journey to retrieve his son involves overcoming numerous challenges, reflecting perseverance in the face of adversity.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

A man and his wife were travelling towards where the people lived. The woman was taken in travail, and, as was the custom of the people, she had to go in retirement during and for some time after her confinement. When they camped for the night, the husband made a camp for himself, and another for his wife some distance away.

One night a giant came to the woman’s camp, threw a noose around her neck as she was sitting at the fire, choked her, and dragged her body away in the snow. The baby, which remained alone, began to cry. The husband called out to his wife, “Why does the baby cry so much?”

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Receiving no response, he went over to see. When he arrived, the baby was quiet, and he found Marten suckling the baby with his tongue. He asked him what he was doing; and he said, “I am suckling the baby with my tongue, for his mother is dead.” The husband took his bow and arrows and followed the giant’s track in the dark, and after a time came to where the giant had lighted a big fire and was about to eat. He saw him sucking the milk out of the woman’s breasts, and then he put them on sticks before the fire to cook. The man crawled up close to the giant, and fired an arrow into his body. The giant immediately put his hand up to the place, and said, “My! A spark has burned me!” He said to the fire, “Why did you do that?” Again the man shot him, and he did the same. Then he said, “It is strange, I feel sleepy.” He lay down, saying, “I will sleep a little while before eating the breasts.” He was dying, and did not know it.

When the man returned, he found Marten caring for the baby, and suckling him, as before. The man gave his breasts to the baby, and milk came. After that, in the day-time Marten suckled the baby with his tongue, and at night the father gave him his breasts. At last they reached the people, and the man gave his baby to the women to rear. He hunted, and every five days returned to see his baby, and was glad to see that he was doing well.

One day, when he was away hunting, Wolverene came to the camp and told the people the father had sent him to get the baby and take it to him. The people thought this strange, but gave him the baby. After five days the father came back, and asked to see the baby. The people said, “Why, don’t you know, Wolverene came here some days ago, saying that you had sent him for the baby, and we gave it to him.” The man stated that he had not sent Wolverene, and at once started in pursuit of him. At Wolverene’s first camp he found baby-moss, his son being still a baby; at the second camp, small snowshoes, showing that the baby was now a boy and walking; at the third camp he found larger snowshoes, and saw that the boy had been using small arrows; at the fourth camp the snowshoes and arrows were larger; and at the fifth camp the tracks showed that the boy was now a man. Next day he found where the boy and Wolverene had separated, and he followed the tracks of the former.

The Wolverene always counted the lad’s arrows when he returned home at night. When the man came to his son, the latter thought him very strange, for he did not remember having seen people. His father told him, “You are my son.” He showed him his breasts, saying, “I suckled you. Wolverene stole you, and I have followed you a long way.” The lad at last believed him. His father said, “Tell Wolverene, when you see him tonight, to follow the sun on the morrow, and camp where the sun goes down, and there you will join him tomorrow night. Also tell him that you shot an arrow up in a tree, and you are going back after it.”

That night Wolverene counted the birds the lad had shot, and his arrows, and found one of the latter missing. Wolverene agreed to the boy’s proposal. In the morning he travelled towards the setting son, while the lad returned. That night the lad did not come to camp, and next morning Wolverene started to look for him. He came to the lad up in the top of a tree, pretending to look for his arrow, and his father standing at the bottom. Wolverene asked the latter who he was, and what he was doing there; but when the man answered and talked with him, Wolverene told him to shut up or he would kill him. The father had already arranged with his son how they would act. Wolverene told the boy to come down out of the tree; but he answered, “Father, I can’t descend, my moccasins are frozen to the tree.” Wolverene said, “Very well, don’t try to come down, you may fall. I will climb up and carry you down.” When Wolverene got beside him, he turned around to get in position to carry him down, and the lad struck him on the head, knocking him off the tree. His father at the bottom of the tree then killed Wolverene, who was already stunned by the fall.

Wolverene and Wolf

Wolverene and Wolf are brothers-in-law who hunt together. Facing scarce game, they discover an inaccessible cache of dried meat. Ignoring Wolf’s warnings, Wolverene attempts to steal from the cache, falls, and suffers fatal injuries. Before dying, he vows that his kind will continue stealing from human stores, explaining why wolverenes are notorious thieves.

Source:
Kaska Tales
by James A. Teit
The American Folklore Society
Journal of American Folklore
Vol.30, No.118, pp. 427-473
October-December, 1917

► Themes of the story

Trickster: Wolverene exhibits cunning behavior by attempting to steal meat from a cache, embodying the trickster archetype.

Divine Punishment: Wolverene’s actions lead to his demise, suggesting a form of retribution for his transgressions.

Mythical Creatures: The narrative features anthropomorphic animals, with Wolverene and Wolf taking on human-like roles.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

Wolverene and Wolf were brothers-in-law and lived together. Wolf had no wife, while Wolverene had a large family. They hunted in company, Wolf traversing the high mountains, and Wolverene following the timber-line below him. Game was very scarce. By and by the deep snow prohibited their hunting on the high grounds, and they had to hunt lower down in the woods, where game was still less abundant. One day they came on a cache of dried meat made by some people (Indians) in a bad precipitous place near a waterfall, and beyond their reach. Wolverene was very anxious to get at the cache, and thought by jumping against it he might knock it down.

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Wolf would not attempt it, and declared that if Wolverene jumped, he would not reach the cache, and would simply fall down on the steep, smooth ice below, and perhaps kill himself. Wolf declared he was going home, and, just as he was leaving, Wolverene made the jump. He fell short of the cache, landed on the steep ice, and was precipitated to the bottom, breaking his arms and legs. Wolf lifted him up; but he could not get him out of there, nor set his broken limbs. Soon afterwards some people came along to get meat from the cache, and found Wolverene lying there with his arms and legs broken. They knew he had been trying to steal, so they clubbed and killed him. As he was dying, he said to the people, “No matter if you kill me, I shall steal from your caches just the same. There are many of us.” This is why the wolverene is now such a thief, and breaks into people’s caches and steals their meat. Wolf returned to camp, and reared Wolverene’s family.

Wolverene and his wives

Wolverene marries a series of sisters, confining each in a pit and overfeeding them until they become fat. He then kills and consumes them, feigning grief to marry the next sister. The youngest sister grows suspicious, escapes, and reveals his deeds to her family. Her brothers retaliate by killing Wolverene, ending his murderous cycle.

Source:
Kaska Tales
by James A. Teit
The American Folklore Society
Journal of American Folklore
Vol.30, No.118, pp. 427-473
October-December, 1917

► Themes of the story

Trickster: Wolverene embodies the trickster archetype, using deceit to marry and murder multiple sisters.

Family Dynamics: The narrative explores complex relationships within a family, particularly the bond between the sisters and their collective plight.

Revenge and Justice: The story culminates in Wolverene facing retribution for his actions, delivering justice through familial intervention.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

Wolverene married the eldest of many sisters, and took her to his house. He hunted all the time, and always had plenty of meat and fat. He had a hole in the ground under his house, into which he put his wife. He kept her there, and fed her just fat meat and fat. He never gave her any water to drink. When she was very fat, he killed her and ate her (or cached her meat).

He then went crying to his mother-in-law’s house, saying that his wife was dead. He cried so much, that they took pity on him, and he got the next oldest sister for a wife. He did the same with her. Thus he married and killed all the sisters excepting the youngest two.

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At last the youngest sister of age was given to him. She thought something was wrong, and was on her guard. He treated her the same way. When she had been some time in the hole, she asked him why he had never slept with her; and he answered, “I don’t want to spoil my food.” She then told him to give her something to kill mice with, for they were annoying her terribly. He gave her a long, sharp piece of antler. While he was absent hunting, she dug a tunnel with the tool, until she got out to the bank of the creek. She was too fat to walk, so she rolled to the creek and drank. She then rolled onto a log, and floated downstream to the place where her mother drew water. Her sister, a little girl, came for water, and saw her. She went back and told her mother, who said, “Don’t say that you saw your sister! She is dead.” However, she went and brought her daughter up to the camp. She fed her nothing but water, so that she might get thin.

Wolverene thought she had died, and shortly afterwards appeared, crying, and saying that his wife had died. The woman’s mother hid her. Wolverene smelled her, and sniffed, saying, “Ah! What do I smell? It smells like an old cache.” Then he thought his wife might have escaped somehow, and went back to see if she was still in the hole or cache. He was wont to leave his victims in the hole for a time after they were dead. His brothers-in-law followed close behind him. When he went into the hole to see if his wife was there, they hid close to the edge. When he stuck his head up to come out, they hit him and killed him.

Wolverene

Wolverene, a skilled beaver hunter, uses his penis as an ice chisel to set nets quickly. When his brothers-in-law discover his method and mock him, he withholds food from them. They eventually hunt a moose, leading to a conflict where they kill Wolverene and his family, except for the youngest child, who transforms into a wolverene, vowing to steal from people’s caches and traps.

Source:
Kaska Tales
by James A. Teit
The American Folklore Society
Journal of American Folklore
Vol.30, No.118, pp. 427-473
October-December, 1917

► Themes of the story

Family Dynamics: The narrative centers on complex relationships within a family, highlighting tensions between Wolverene, his wives, children, mother-in-law, and brothers-in-law.

Revenge and Justice: After Wolverene’s mistreatment and deceit, his family exacts retribution, culminating in his demise.

Cunning and Deception: The story features acts of deceit, such as Wolverene’s trick with the beaver and the family’s strategy to punish him.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

Wolverene had two wives and several children. His wives’ mother, and two brothers of his wives who were yet boys, lived with them. He always caught many beavers, and gave plenty of meat to his mother-in-law and brothers-in-law as well as to his own family. He was very quick at setting beaver-nets, for he used his penis as an ice-chisel. The boys tried to find out how he managed to set the nets so quickly, but he always managed to conceal himself when making holes in the ice. One day, however, they happened to see him, and made remarks about the shape of his ice-chisel. One of his own sons told him of these remarks. He became angry, and said he would starve them.

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After that he fed his own wives and children, as usual, but gave nothing to his mother-in-law and brothers-in-law. He allowed them a fire, however, but he gave orders to his wives not to give them any food.

When Wolverene’s daughter saw that her grandmother was starving, she went to her mother, saying she was very hungry, and asked her for some beaver-meat. Pretending to eat the meat, she passed it down her dress, and carried it to her grandmother and the boys. The latter now began to hunt, for they were very hungry. One day they chased a moose by the place where Wolverene was working beaver on the ice. They asked him if the moose was far ahead; and he answered, “Just a little ways.” The lads chased the moose a very long way before they caught up with it and killed it. They brought back some meat and fat to their camp. That night they broke some bones to extract the marrow, and Wolverene heard them. He called out, “Oh, you have some meat! You are eating marrow-bones.” The old woman was angry, and answered back, “No, you are mistaken. We are breaking old bones. Where should we get meat? We are starving.”

That night, when Wolverene was asleep, the old woman and boys shifted camp to where the moose was. Next morning Wolverene noticed that there was no fire at their camp, and sent one of his sons over to find out the reason. He came back and told his father that there were no people there. Wolverene knew now that the lads had killed the moose. He made up his mind to follow them, and told his wives to go ahead. He would stay behind and finish catching beavers, and then overtake them. He killed a number of beavers, and, taking one of them on his back, he set out. Before long he passed his wife, who was pregnant, and therefore walking very slowly.

When he reached the people’s camp, he said, “I have brought you some good meat;” and he gave the beaver to his mother-in-law. He had defecated inside the beaver. The old woman threw it away, saying, “We do not eat your dirt.” Wolverene said, “How nice the moose-fat smells!” The people said, “We will feed you fat; sit down and close your eyes.” He was not particular now about concealing his privates, but sat down before the fire and lifted up his apron (or shirt?), exposing himself to view. When he shut his eyes, the people poured hot grease on his privates. He began to scratch at the burnt place; and while he was doing this, they clubbed and killed him. They then went out and met the wife who had the children and was pregnant, killed her, and cut open her belly. They also killed all the children excepting the youngest, who managed to escape and climbed a tree. Here he became a wolverene, and said, “Henceforth I shall break into people’s caches, and steal out of their marten-traps.”